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ComiXology Thousands of Digital Comics. East Dane Designer Men's Fashion. Generally speaking, the distinc- distinc- of so regularly the garments of the figures of clay ; in view of nalogy with tions made in the text are matched by the distinctions made on stone. Title' Tille' is not the tiaras the latter possibility is the more probable one in the present context.

The specific used to describe the outfit of Narudda, we could get the impression that the gods word for "shawl" is not known. If Green Iraq 45 92 is firmed by an inscription of Sennacherib 01F 2 vi 67, cf. CAD K a where right cf. There is good marble"; it is indeed difficult diffIScult to imagine why the pedestals should be described as reason see 63f. God and sages here generally wear some form of the shawl cf. The new join K. The "walking pose" referred to by puridu is nicely illlustrated passage passage by the pose of the Sebettu on a relief of Ashurbanipal Kolbe Reliefprogramme Type XX Pl.

The kigallu, "pedestal", must have looked like the pedestals of the figures of clay Lugalgirra 2 sa Wet ammatu lan-su 1 Lugalgirra 2 Rittig Kleinplastik Figs. Cooper AnOr 52 , S. The phrase is used in the description of Sebettu, Lugalgirra, the at the left of the gate. The exact denotation of miserru The statues of Lugalgirra are placed together with those of Meslamtaea at the here is difficult to establish. It may denote a simple belt around the waist or a belt right and left of the gate.

From the text only their presence in the gate is known; around the waist with a second belt crossing the chest attached to it. VI 15 stations Lugalgirra and Meslamtaea at the right and left in the latter type belonging to figures of wood have been found Rittig Kleinplastik the gate. The the former type is known to interchange with it cf. Whether they stand in front of or behind the statues of Lugalgirra and Meslamtaea cannot be decided. The - e r ru headband was correctly identified by K. Although the figure in question R. Indeed, all figures of tamarisk are anthropomorphic gods with the ex- According designations for nameless lesser deities, whose descriptions indicate an anthropomor- to ARM 21 Durand ARM , f.

Kassite models of axes inscribed figures of clay. Latarak may be anthropomorphic but is covered by a lion's skin. The with in his right hand a double-bladed axe and in his left a mace, should be other figures are not armed the pc-1,0u in the mouth of the basmu is probably not meant adduced here. It cannot be decided whether the axe of the amulet is a deviation as a weapon; he has no hands to use it. We must comment briefly on these attributes: In their left hands they hold a dagger patru.

The curved staff is one of the gods of white magic , cf. Durand ARMT 21 f. In the case of ugallu it see now also JEOL 29 Since specific kakku cannot here by gamlu: Rittig Kleinplastik 88 , and secondly, the nameless gods of wood share prop- mace of Meslamtaea, cf. Lands- amply substantiated by the palace reliefs. The il biti uses the gamlu to guard his berger Sam'al 89f. As a proper host, he greets his visitors at the gate. On the reliefs reliefs, and a dagger and an axe belonging to a disintegrated figure of wood the greeting gesture cf.

Reade BaM 10 36f. Axes and swords belonging in pairs to disinte- ski EtTrav 6 61ff. XIV was probably empty and made grated figures of wood Kleinplastik In his left hand he holds a sprig, and a sprig in the be adduced. All figures make the of of wood, the latter is found in a temple not in a private house and belongs greeting gesture only with their right hand.


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The expulsion of present evil is probably also exemplified in the on the heads of the apotropaic gods of the plaice reliefs. Statues of servant appearance of the e'ru and gamlu, tools of the exorciser, in the hands of the sit kakki gods with sun disks or crescents on their heads appear at the entrances of Neo- and the il biti. Assyrian temples, if J. Crescent-tipped Besides expulsion and prevention, the attributes identify the following additional standards belonging to disintegrated figures of wood have been found in Kalhu: The identity of the - — protection of the house by Samas sun disk and Sin crescent.

The fact that these crescents stood on poles probably to be Identifications: Certainly comparable and the amulets, with the il biti. ME, "sun disk", U4. Falkenstein involving the god under consideration, the ugallu, and the lahmu Iraq 45 Pl. Farber for an amulet against Lamatu On the basis of these comparable sequences, he hesitantly indentifies the god with the and actually attested on these amulets. The fourth symbolic object prescribed raised fist with the il biti. We collect the counterarguments here: The il biti is commonly attested in the top register of the Lamatu amulets, it does not occur the last god of tamarisk; text II changed the material of the ugallu from clay to there.

The presence of the symbols of Samas sun disk and Sin crescent prob- tamarisk, and shifted the ugallu accordingly cf. For further discussion of the different sequences in I and II see timbitu, "harp? The presence here of Narudda with her below II. Perhaps she serves only as a companion to her 2 The sequence god with raised fist-ugallu-lahmu on reliefs is purely coincidental. He never occurs alone. The explicit by an inscription or an incantation; the incantation to the Sebettu serves ugallu, with or without this god, is the most generally attested apotropaic figure.

In Narudda as well. The object held by Narudda remains unidentified. The incantation to Samas I 79ff. The The following arguments lead to a more positive result: The incantations to the gods of comel show that reliefs; found together with a clay figure in lion's pelt Kleinplastik This dual purpose of plastik ff.

Lulal and Latarak II. In the bedroom kummu, cf. This the wall at the head of the bed, but in an adjoining room uncertain, cf.

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At corresponds to the colour prescriptions for the figures of clay in The ritual: The chair may have attribute for Lulal. Finkel in ZA 74 86f. The unarmed clay god must be indentified with one of the unarmed gods of clay in the ritual, Lulal or Latarak. Minor differences between the god of the properties, but as yet not identified with certainty; Thompson DAB f.: In the incantation UDUG may have been near the ugallu, buried in the passages of the gate.

BA not have been buried together with, or near an ugallu. LA , "mace that hits evil cf. Grayson Iraq 37 69 , wood of life" AAA 22 Analogous to the designation of the tamarisk of which the gods were made Appearances of Lulal on amulets: Lamastu amulet 1, 3, 5, 37 here without ugallu , Saggs AfO 19 ff. LX BM cf.

Wilhelm reveals something of their character: Probably ZA 69 34 ff. Jastrow Bilder no As relevant is the "mystical" commentary cf. VII u4-mu bronze figure: UTU, "the mace of e'ru: All that we know of his appearance is that it was not stick or mace in their right hands. In straight-forward ritual contexts notes 2, 13c, d, completely human II.

The line closing the description of the statues of cornel does not contain a We base our choice for 1 on the following argument: Green Iraq 45 91 with previous such a term, or perhaps no such term was used. This are separated, however, from the other figures of clay by a line indicating the end of a points to leonine features for Latarak. LAS 2 possibly indicates a ritual in which Lamastu is chased away by Latarak; the same ritual is exemplified on Lamastu amulet 2 cf.

Ellis Finkelstein Memorial Volume 76 Figs. Klengel-Brandt FuB 10 , cf. Unclear is BBR 26 v 39ff. The object is attested also in the figure car ry a cone in both his left and his right hand. Two buckets from Babylon belonged to unknown figures of palm, or cone of a coniferous tree cf. The actual figures always car ry the bucket with their left hand; the texts 15 The Akkadian term mullilu does not give a clue. Landsberger Date Palm For rikbu no such use is known vi 8. The other hand may be empty, or may car ry a of the twin rivers", casts his spell over it, and sprinkles it over the sick man: The value of the bucket in the ritual cannot be dependent on the objects held in the other hand.

In the translation the broken b One object, the cone, appears only when the figure in question carries a bucket in its left hand. As was pro- 26 64ff. Falkenstein ZA 45 32 ad CT water: As will be seen below, this accords well with their function of apkallu. The effect of e Figures carrying cones point their cone at the sacred tree, the king, or courtiers StearnsAfOB sprinkling the holy water is the "release" ptr of the threatened man cf.

It is not necessary to understand the meaning of the tree in order to nally a re native GI container b a - a n, cf. Oppenheim Eames 10 28, understand the meaning of the figures with bucket and cone. Genge AcOr 33 ff. Civil Studies Hrouda BaM 3 41ff. For a doubtful connection with the texts, cf. A b a- an- du8- du8 could be made and Lugal 1 10 ff. It may also be erected note 13a , or placed near kallu,: It whose head it is laid. The nature of the e'ru stick was determined by Ea note 5a or the person.

The threatened person on the other hand may hold only an offshoot great gods note 7a, cf. Only one text note 6 where the e'ru UHF index s. Purification here probably refers to the result of putting to CAD E a as: The only flight evil, which fears the e'ru mace and its bearer. Even if this indentification, based on conjectures deputy of the central authorities in more peaceful matters and assumptions, proves to be correct, it would not bring us much further than ara gisimmari, "frond of the date palm" cf.

Landsberger Date Palm 25f. The use of the e'ru object in magical contexts was discussed briefly by occur, however, in the hands of the intruders of texts II Rev. In mation on the nature of the e'ru object, be it with pain. The The denotation "stick of comel" is confirmed by the subscript of an incantation date palm frond is torn out by di g i - s i g7 - s i g7 , the gardner of Anu note 5b, cf. This stick is a weapon kakku, note 12c , of Enlil" is linked with the mullilu. Grayson Iraq 37 69 for a as to the correctness of the textual transmission.

The texts quoted below note 4, 5a, 6 indicate that subscript 88 to: Our suspicion that the reconstruction also gives meaning to the sequence of incantations in this tablet: The mystical identification of the "offshoot of the date palm" with Du- di'u, "di'u disease", away. The object is attested in the hands of the exorcist and perhaps tive standard" KAR 91 Obv. It is also held by god. AHw a ; they are reported in a NAss letter note 13b.

Urigallu is a loan from Sumerian, and literally means "great g a l BuA I 92f. The spelling d ORl. The determinative Gi indicates that an urigallu was at least , , may have been prompted by the identification of the god with partly made of reed. In our ritual clay models may have been used. Sume- the standard of his chariot cf.

Alkhalesi Mesopotamia 12 64f. Cooper In rituals cf. Caplice OrNS 36 30 , the urigallu were appar- cf. If i d - als represent gods or nameless beings. Since, with the possible exception of CT 16 7: Be- ing and protecting the exorcist in an incantation like 8 below.

Only one of them has a name: Ninkum ebbu are servants at the court of a god "lord of the door". UET 6 63 Rev. Other deified standards, no doubt origi- , already Jensen Kosmologie Three of them are door- could represent the god outside of the temple.

The identification with Samas keepers: Besides by a sun disk, the symbol of Samas cf. This identification must remain tentative; new against intruding evil. The mystical identification with dVII. BI, the great gods, texts or fragments of already known texts may supply a better candidate. Rittig Kleinplastik 70, Waetzoldt AfO 28 ; fish-apkallu: On Lamatu amulets Their right fists cuted in clay pole or long staff; though with ring, "Aufsatz" or animal head, the are raised in a gesture which, by analogy with the raised fist of Lulal, we would gate posts of older art, the army standards and the staffs of the Lamatu amulets like to view as defensive.

They are supernatural powers supporting the sick could be adduced for comparison. The fact that the staffs of the apkallu in the man and the apkallu, bo the amulets as well, against evil. Klengel-Brandt mean to harm the sick man, cannot be totally excluded. She compares this ob- 4 f. In a ject with a reed postulated to have fitted into the holes in the hands of certain quite atypical passage Frank 32 , discovered an utukku attacking the neck. If, with Kawami, we view the concluded — illogically — that the lion-demon called "crusher of the neck of "bundle" as "stalks of vegetation", it should probably not be dissociated from evil" cf.

Even on the palace reliefs. As for the object to be postulated for the utukku , and in spite of a doubtful reading and the generally atypical character hole, we may perhaps refer to the short stick held by a fish-apkallu AAA 18 of the quoted texts, still choose to follow Frank Seidl, Rittig, Kolbe , did not Pl.

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LVIII, bucket in the other hand; also adduced above in connection with follow him in his next conclusion: Before we try and iden- tify these words, we present a s of the objects in the hands of apkallu larly appear together on the amulets. The survey is not meant to be complete. Reade 38, Kolbe 49 ; head- If the seven figures of the amulets are considered to be beneficial, they are band. Unger RIV 8 f. Meuszyriski Iraq 38 Pl. Wiggermann apud Stol Zwangerschap en Geboorte or holds a square object 37 or the bucket. He is never winged.

The "men" are clearly involved in activities similar to those of dentials. On amulets, in a context clearly defined by the bed of the sick man and the presence Speculation. That this possible the apparent bearing of our rituals on the apotropaic subject-matter of the reliefs, and more derivation actually applies, however, cannot be proved. The other attributes of the members of both groups can be made to cf. Iraq 39 14A here? Reade Iraq 29 46, Iraq 34 animals and monsters, cf. StearnsAfOB 15 26 41 , Porada tend to be historical realities. AfO 28 cf.

Madhloom Sumer 20 57ff. For this figure with similar functions.

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The Sumerian of 2 36i09,39 ,39 L. LVIII, stick bucket that at this time the later views existed at least partially. Literature on the apkallu types: Kleinplastik 90 [staff ] breast lahmu: The right hand is slightly a, Iraq 37 The identification is plausible, but deserves further damaged, but probably greeting. Reade BaM r genies carrying goats Wrong hand: Mayer Burstein an ear of corn, according to Parker Essays Wilkinson 38 a palm frond. Identi- Identi- on the h of the fish on palace reliefs, not on seals, cf. Kleinplastik 89, FuB 10 35 probably fication with ara gisimmari was proposed by Parker Essays Wilkinson developed from its gills.

Berossos calls them "hemidaimones" Jacoby FGrH The illuru , "flower" Lands- II, cf. In view of the overlapping should be mentioned here. XVIb on garment , on seals: The designations of these purifying and exorcising gods of the rituals are not names, winged gods: Likew ile the pu- or holds a sprig. The short stick and the mace are both candidates for iden- group. The long staff is excluded since it cannot be Without definite proof we propose to indentify the nameless exorcising gods of the used as a club.

The "names" distinguish the mem- staff apkallu: The only term available is lamassu also proposed angular object apkallu: No identification is proposed. B Identified with gamlu above II. Reade BaM 10 Both are to be placed at the palm frond at the head of the patient.

The prophylactic measures in this section of the text are part of the standard apotropaic repertory and not ibid. Abusch JNES 33 f.


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    • Borger WdO 5 II,cf Oppenheim Dreams Geller Iraq 42 45 Fig. The reading g i s s u is doubtful, since other text indicate that g is s u ends with - n cf. Matous II Translation: Above, it is like a gakkul-vessel, the top is covered with wood, below, it is like a shoe, the soles are lined with wood, 7c VAS 17 18, cf. A syllabic duplicate is VAS 10 No exact canonical duplicate is known With Gestinanna of the silent streets lit goes about, but the text shows affinities with the incantation Iraq 42 28ff. U-dam-ku4-ra-Am ArOr 21 ff. To my knowledge, the reading bus for KUD h a "s is not attested elsewhere; the expression k a s k a 1-has, "to break a path" is not known tome; in combination i sk ri.

    FalkensteinAnOr 28 6 , eme hul-gal. DM ha' iru, hirtu. Alster Mesopotamia , JCS Krecher Fs Matous 2 Finkelstein JCS 22 73 is accepted as a spelling of g is d a mina, reference should be made to the value g es tan of Pi Krecher Fs Matous 2 Then the exorcist, the man of Enki, wishes that the evil forces will not approach a SbTU 2 16 iii 8: Zimmern ZA his body.

    Gods who are to protect the exorcist are enumerated. In prayers, together or in isolation, the following phrases are c Eilat BiOr 39 In cornel AfO 21 The terinnu "cone" adduced above in the discussion of tions are translated in the Akkadian text as libbi gisimmari; g' p e s g i s i m m a r mullilu comes from a similar context. The same phrase recurs in Thompson RMA suming that g' s p e s g.

    The term for "heart of the restoration [sa g's MA. In text VI Col. NU is not attested in this text. Insc riptions and incantations: Landsberger Date Palm 14b, and exorcists. They chase away evil and procure life. On OrNS 54 Curiously, the suhurmasu does not have hands to hold it. The e'ru is a weapon of exorcists "for C The rest of the house; monsters, lahmu, Lulal, and Latarak. Our information on the positions of these figures is incomplete II. The attributes held by the monsters are of a heterogeneous character. Although suhurmasu not along walls perhaps help to explain their scarcity in the Kleinplas- the attributes held by the figures of the Kleinplastik and the palace reliefs are not al- tik buildings excavated along walls , if the directives of the text were at least some- ways in accordance with the attributes prescribed by the text, they are also never arms times followed.

    The only figure that is perhaps associated with a specific room is the excepting the ugallu and Lulal who belong. A special place among the monsters of clay is taken by the ugallu; to- of heaven", being the gods of tamarisk I If his companion, the god with the raised fist, has been tioned in the house "to expel the foot of evil" I f.

    Lacken- The insc riptions with the opposition si B where In a text of Tiglath-pileser III they are made of stone and called "guardians of the also other figures are supplied with this kind of inscription. Nevertheless, these fig- great gods"; what beings are meant is not made explicit.

    A Different sequences of statues None of the attributes held by these figures are arms: In text I the three groups of figures, those of cornel, those of tamarisk and those of clay, marru, "spade", held by the lahmu. The spade is held by the lahmu on palace are each treated subsequently to the consecration of their respective materials. The spade is a well known sequence to describe related figures together. Both texts start with the description of symbol of Marduk Seid1 BaM 4 f.

    After the first figures of tamarisk, the Sebettu, pastu is a type of axe; it is held by the basmu in its mouth cf. The ugallu, in text II properly treated between the other soldiers of appearance here, since a basmu without hands cannot use it as such. The crescent found in the mouth of a basmu from Ur its material is changed from clay to tamarisk cf.

    A; the change is Kleinplastik Thus the satisfy the element TAB. BA "double" of the logogram SEN. Both texts start the description of uskaru uncertain reading , "crescent", is held by the uridimmu. Indeed, ac- the monsters of clay with the lahmu and share a basic order: The crescent is present also in the outer gate cf. A clay kusarikku from Ur Klein- plastik Text I has eight statues of 18 kusarikku 13 two gods Lugalgirra and Meslamtaea more than text II for the defense of the outer 17 uridimmu 14 gate, but since the outer gate seems well defended in text I too cf.

    A , this 14 basmu basmu 15 difference may be unimportant. At least the first part of text II is a nishu, an extract, 15 mushussu mushussu 16 and as such less informative. Nevertheless on certain points the nishu is more complete than the main text: B inscriptions and incantations. The information on the positions of the figures is given by all related texts, and also by text I MS C ""ff.

    The reasons for advancing these pairs are unclear; before it treated further subjects. These restorations, however, remain speculative, and scription of figures and Text II specifies their attributes and pre- scription no conclusions will be drawn from them. Both texts end their descriptions with the scribes inscriptions. Here again it must be supposed that the exorcist of text I dogs.

    The same method of advancing related elements from later in the text deter- supplied attributes and incantations on the basis of general rules and common mines the relation between Proto-Ea and Ea Landsberger MSL 2 6 and between Sa knowledge. The lack of correspondance with the positions of ac- ac- relocation in text I remains unclear. They have been inserted as 20 and 21 after the tual figures for the palaces cf. Reade BaM 11 84; for the Kleinplastik cf. Green Iraq 45 92f. Since the two intruders of text II are of tamarisk and are totally misplaced with inscr.

    It is also highly improbable that a nishu from Agsur Assur text II with an Text II quotes the incipits of incantations not present or impossible to restore uncommon relation to its main text text I is related to a not completely identical in text I: This title is followed by 20b: Parpola in LAS 2 ad The phrase is repeated in the introductory lines of the additional pass by" 20b, cf. The corresponding in- The two intruders of tamarisk II Rev. The dismissal of evil by boat is well attested, cf. Part of the other B lff. These texts treat similar material 40 Heimpel Tierbilder ; in later texts cf.

    Lions are not attested in the Kleinplastik but abundantly in other Rev. Against Rittig Kleinplastik UR. LA is for 20a in the exorcist's almanac BRM 4 The certainly not a human being U r - d1G u - l a and UR. IV i' 7' 6, hu with LAS As will be seen below G , III. I "', ""b is a ritual con- closing with the all-inclusive "[whatso]ever there be, or anything not good that has no cerned with putting to flight an enemy, and also with sep lemutti STT name" 9f. The effect of the ritual is described as I ing evils far less commonly attested and apparently related to the specific purpose of ""f.

    The expansion of the purpose of the ritual in the prefixed general intro- turrat, literally: Although the ritual is directed against sep lemutti, the function of II. The incantation urges the monster to block punts the entry of the installed gods and monsters has apparently been broadened to prevent the entry evil sep lemutti. Here sep lemutti appears among expected evils tinues with less commonly attested evils.

    The verb stating what is to happen his children great or small die one after the other indanutta , and he has to with these evils, the purpose of the ritual, is lost in the break and our restoration of I bear continuing losses among slaves and servant girls sit ardi u amti irtanassi , 18 is defended below. The last line of the introduction I 19 must be restored so as to and death comes constantly into his house mutu ana biti-su sadir , evil ap- link the ritual to its title and to the introductory line of the nishu text II.

    Most of the following ritual is broken away; a Text II Rev. Of apparently a figure of mamitu, personified oath, is provided with food and sent interest for the present subject is the fact that the effect of a magical substance away. The last word of the introduction is namburbi. This observation, reinforced by the texts quoted below, the statue of mamitu, "oath". Yet the existence against anticipated evil, but also from a comparison with the introduction of of the two titles implies a difference between the rituals denoted by these titles.

    For this reason we have texts discussed above under E restored tiUi. I a 20b b c d e total 2 The purpose of the installation of certain figures is described as: B saggasu 1 3 In the incantation to the figures of Meslamtaea I ff. These observations allow the following conclusions: In all cases where a text concerned with: On the meaning of sibtu opinions diverge cf. This denotation is also implied by YOS 7 It stands to reason that mere occasional Achaemenid. Stol where sibtu occures among animals. Note evil", "entry of the enemy", and can be understood as portending further cases of death, an epidemic, threatening the man and his family with total that saggastu, "murder", a name implying a demonic agent murderer , occurs among epidemic diseases elsewhere: This omen ties Group C: Their continued presence would implies the approach of calamities and death.

    Less explicit is YOS X 26 iii prove the ritual unsuccessful. The corresponding Sumerian term g I r h u 1 occurs once in an incantation Group D: In a way these songs prove the presence of evil and may therefore have against demonic intruders is the main task of gods and monsters stationed in the outer been considered unpleasant and undesired. The and interpretation of certain occurences, do not cover the installation of apotropaic connection between the diagnosis and the prognosis points to a metaphoric under- orthostats in the palaces, erected simultaneously with the building.

    The following The inscriptions of the Neo-Assyrian kings, the builders of the palaces, occa- observations point in the same direction: Namtar, "Fate" we can expect personified forces representing "cases of death" Other royal inscriptions stress their function as guardians of the gate e.


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